History Crash Course #25: The Second Temple

The Holy Temple is rebuilt, but is not the same with the Ark of the Covenant missing.

The rebuilding of the Temple, which had began under Cyrus when the Persians first took over the Babylonian empire, and which was then interrupted for 18 years, resumed with blessing of Darius II, the Persian king whom we believe to be the son of Esther.

The work is completed in 350 BCE and the Temple is re-dedicated. But it is not the same.

The intense spiritually of the First Temple cannot be compared to the Second. The constant open miracles are gone. Prophecy will also disappear during the early years of the second Temple. The Ark of the Covenant is gone ― and although there is a Holy of Holies, it stands empty.

The Ark ― this special gold-lined cedar chest which had contained the tablets of the Ten Commandments ― was the place where the Shechina, the Presence of God, descended from heaven between the outstretched wings of the two golden cherubs. What happened to it? The Talmud talks about it and relates two opinions.(1) One opinion says the Babylonians took it into captivity. The other opinion says that it was hidden by King Josiah who had anticipated the impending invasion and destruction.

There's a well-known story told in the Talmud of a cohen, a priest, who finds a loose stone on the Temple Mount and realizes that's where the Ark is hidden. On the way to tell others about it, he dies.(2) The point of the story is that the Ark is not meant to be found. Not yet.

Ezra and Nechemiah

The Jews who rebuild the Temple in Jerusalem were faced with many challenges and difficulties. Strong leadership would be essential for them to be able to both rebuilt the Temple and re-establish a strong community.

Two individuals played a critical role in the re-establishment of the Jewish community in Israel. One was Ezra.

A scribe and scholar and a Jewish community leader in Persia, Ezra, a cohen, hears that the Jewish community in the Holy Land is floundering with neither king nor prophet. So, he takes with him 1,496 well-chosen men with leadership abilities and comes to the rescue.

Ezra is so well thought of in the Talmud that it is written of him that "the Torah could have been given to Israel through Ezra, if not that Moses preceded him" (Sanhedrin 21b).

This high praise goes to Ezra for the spiritual rebuilding of the Jewish people and his efforts to reinstate Torah law in the land.

Among his most dramatic reforms is his war against assimilation and inter-marriage.

Indeed, the Book of Ezra condemns all the men living in Israel who had married non-Jewish wives and gives their names ― all 112 of them. (Ezra 10:18-44.)

You might ask: Why the big deal? After all, only 112 men strayed. Today, millions of Jews are intermarrying ― the intermarriage rate in America over 50%. The difference is that 2,500 years ago, even one Jew intermarrying was an outrage. Now society accepts it as normal. So-called "progressive" congregations in America are even shopping for rabbis who will officiate at mixed marriages ― to lend legitimacy to something the Bible repeatedly condemns, and which spells the death of the Jewish people.

Through Ezra's efforts, these mixed marriages are dissolved. All the people are then gathered in Jerusalem ― men and women from all over the country ― and the Torah is read out loud to all. At the end, all present pledge not to intermarry, uphold the Torah and strengthen themselves spiritually.(3)

The other major personality of this period is Nechemiah, a leader of the Jewish community of Babylon and an official of the Emperor Darius II. While Ezra had succeeded in spiritually strengthening the returnees, Jerusalem remained un-walled and unprotected. Thirteen years after the arrival of Ezra, Nechemiah arrives, having been appointed governor by Darius. After surveying Jerusalem he announces: "Come, let us build the walls of Jerusalem so that we will no longer be an object of scorn." (Nechemiah 2:17). Despite the efforts of the surrounding peoples to hinder its construction, the wall is completed. Spiritually and physically fortified, Jerusalem will prosper and its population will expand.

Spiritual Vacuum

Despite Ezra's efforts (and those of the other leaders) the Temple is spiritually a shadow of its former self.

The returnees from Babylon are not in a position to rebuild the Temple as splendid as Solomon's. Eventually (circa 30 BCE) it will be rebuilt again by Herod the Great, and made into a spectacular structure, but even though it is going to be physically beautiful, it will be spiritually empty when compared with the First Temple. And even though there are going to be High Priests, the institution will become corrupt.

According to the Talmud, during the First Temple period of about 410 years, there were only 18 High Priests. During the Second Temple period of 420 years, there were more than 300 High Priests! We know (from the Talmud, Yoma 9a) that Yochanan was High Priest for 80 years, Shimon was High Priest for 40 years, and Yishmael ben Pabi was High Priest for 10 years. That means in the remaining 290 years there were at least 300 priests ― one every year or so. What accounts for that?

The Talmud tells us that the Holy of Holies was forbidden ground, except for Yom Kippur. On that one day only, the High Priests entered to perform special rites before God. But if he himself was not spiritually pure and unable to focus, he would not be able to stand the intense encounter with God and would die on the spot. We know that during the Second Temple Period a rope had to be tied to the High Priest, so that in case he died, he could be pulled out of the Holy of Holies.

Because the whole High Priesthood was a corrupted institution for most of the Second Temple period, the High Priests died or were replaced every year. (4) And yet people clamored for the job, which went to the highest bidder. So the question has to be asked: If he was going to die on Yom Kippur, who would want the position? One possible answer is that many of the candidates strongly believed that their incorrect Temple service was actually the correct way to do it.(5) That is how bad things go

Loss of Prophecy

Why did things get so bad?

Largely because prophecy disappeared from the land and strong central authority was largely lacking.

When the prophets were around and leadership was strong, heresy was much more difficult. A prophet talked to God and he'd straighten a heretic right out. No one could deny basic tenets of Judaism in the face of prophecy and open miracles. In the period of the Judges and the First Temple an individual could always make a free-will decision to reject Judaism, worship idols and even use the impure spirituality of idolatry to perform magic and divination, but the presence of prophets and strong leadership made it virtually impossible to undermine the philosophy and practices of Judaism.

But when prophecy disappeared and central authority was weakened, it became easier for people to stray and for various holy institutions (like the High Priesthood) to become corrupt.

Prophecy disappeared because the Jewish people had damaged their relationship with God. They were spiritually weaker and could not do the same intense spiritual work required to achieve prophecy(6). To be a prophet you have to perfect yourself spiritually, you have to have total self control. It's the ultimate Jewish expression of who being a great man is. The sages say, "Who is a great man? He who conquers his inclination (controls himself)." [Ethics of the Fathers, 4:1]

Prophecy in the Jewish understanding is not just the ability to predict the future. It is a state of transcendence of the physical world. It means the prophet has entered such a high plane of understanding that he or she is able to communicate with the Infinite and access information and understanding inaccessible to a normal person.

Moses was the ultimate prophet ― that is he reached the highest level of prophecy that is humanly possible. But there were many others ― hundreds of thousands, according to the Talmud ― who achieved lesser levels and were prophets. In the story of Saul, we talked about how the Jewish people consulted the prophets on everything, including lost objects. But that phenomenon disappears during the early years of the second Temple. "After the later prophets, Haggai, Zecharia, and Malachi, had died, the prophetic spirit disappeared from the Jewish people..." (Yoma 9b)(7)

If anyone is interested in how to become a prophet there is an instruction book available. It called "Path of the Just" and it was written in the 18th century by the great Kabbalist, Rabbi Moshe Chaim Luzzato, also known as the Ramchal. This is a guidebook on how to get complete control of yourself physically, emotionally and spiritually so you can transcend this world and become a prophet. In his book, The Way of God, Rabbi Luzzatto clearly defines the concept of prophecy:

The main concept of true prophecy is therefore that a living person achieves such an attachment and bond with God. This in itself is certainly a very high degree of perfection. Besides this, however, it is often accompanied by certain information and enlightenment. Through prophecy one can gain knowledge of many lofty truths among God's hidden mysteries. These things are perceived very clearly... Part of a prophet's career may include being sent on a mission by God(8).

But even if you master that book, you will not be a prophet. Why not? Because the gates of prophecy are closed to us. Why? Because prophecy is only possible if the rest of the Jewish people are also spiritually elevated.

As an individual you can reach a tremendously high level but you can only reach so high. To get all the way to the top and break through the threshold, you've got to "stand on the shoulders" of the Jewish people because there has to be a minimum level of spirituality of the entire nation upon which to rest yourself so that you can reach the level of prophecy. If the nation drops below that level, that threshold, it doesn't matter how much you stand on your tippy-toes and reach up, you're not going to succeed. And during the Second Temple period, we're going to see the Jewish people dropping below a certain threshold of spirituality which they're never going to attain again during the entire period.

As we saw from the Purim story-by the time we arrive at the period of the Second Temple, God's presence is hidden, the Ark of the Covenant is hidden as is prophecy.

The Talmud says there were definitely individuals living at this time, who, had they lived earlier, would most certainly have been prophets. "There is one among you who deserves that the Shechina (Divine Presence) should rest on him as it did on Moses, but his generation is not deserving." (Sanhedrin 11a) But the door to prophecy had been slammed in the face of the Jewish people. And we are told that it will not be opened again until the Messianic Era.

Following the destruction of the First Temple when it became apparent that the Jewish people were growing weaker spiritually, a group of wise leaders came together ― expanding the Sanhedrin, the Jewish Supreme Court, from 70 to 120 members ― with a special aim of preserving and strengthening Judaism in the Diaspora and afterward. They were the Men of the Great Assembly.

Article 25 of 68 in the series Jewish History

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About the Author

Rabbi Ken Spiro, originally from New Rochelle, NY, graduated from Vassar College with a BA in Russian Language and Literature and did graduate studies at the Pushkin Institute in Moscow. He has rabbinic ordination from Aish Jerusalem and a Masters Degree in History from Vermont College of Norwich University. Rabbi Spiro is also a licensed tour guide by the Israel Ministry of Tourism. He has appeared on numerous radio and TV programs such as BBC, National Geographic Channel and The History Channel. He lives near Jerusalem with his wife and five children, where he works as a senior lecturer for Aish Jerusalem.

In one volume, Crash Course in Jewish History explores the 4,000 years of Jewish existence while answering the great questions: Why have the Jewish people been so unique, so impactful, yet so hated and so relentlessly persecuted?

Crash Course in Jewish History is not only comprehensive and readable, it is also entertaining and enlightening. Novices and scholars alike will find Crash Course in Jewish History to be thought-provoking and insightful, as well as a valuable and relevant guide to understanding the challenges we all face in the 21st century.

Visitor Comments: 10

I bought a copy of the book a crash course in Jewish history and I have been greatly blessed by its contents on my next visit oi Israel I am hoping to pay a call on the officials at the headquarters

(9)
Gladys,
October 22, 2008 9:56 AM

Perfectionism??

Prophecy disappeared because the Jewish people had damaged their relationship with God. They were spiritually weaker and could not do the same intense spiritual work required to achieve prophecy(6). To be a prophet you have to perfect yourself spiritually, you have to have total self control. It's the ultimate Jewish expression of who being a great man is. The sages say, "Who is a great man? He who conquers his inclination (controls himself)." [Ethics of the Fathers, 4:1]
When, ever, was perfectionism spiritually a condition before a prophet spoke? Was it not in actuality, the exact opposite as in the condition of Israel and later Judah, the warnings, for instance, before both 722 and 586 BCE?

(8)
GRACE,
June 23, 2007 2:25 PM

Be Reminded

Our teaching must not be so intent upon small things. The commandments,extending Loving kindness should be emphasised more than gaining wealth, If community concerns were attended to instead of individual competition for material, with concern for kuvet, spirituality would grow.Appitite beyond what is needed to grow and nurture families can be diminished by attending to and listening to the conerns of others, People have to be reminded. The basis of good education, should include ethics through reading and discusion. The crash course is very helpful.

(7)
Menashe Kaltmann,
May 21, 2007 12:26 AM

Divine Providence

Thank you yet again aish.com and R. Spiro for a wonderful and informative article.

You mention the following:"As we saw from the Purim story-by the time we arrive at the period of the

Second Temple, God's presence is hidden, the Ark of the Covenant is hidden as is prophecy."

It should be stressed that there still exists in the world Divine Providence (Hashgaca Patis) albeit we don't have the same relevation or we can't see G-dliness pervading nature like in the times of First Temple.

(6)
Lyorah N.,
February 21, 2006 12:00 AM

Thank you

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(5)
Anonymous,
February 21, 2006 12:00 AM

learning

Wow. I learned so much from this passage. It really helped me to complete my homework! Thanks so much, keep up the good work!

(4)
sandra hepner,
December 11, 2002 12:00 AM

ilove this, it is so informative of our roots.. with all its spiritual attainments and foibles.

Sincere thanks for your informative and enlightening comments , it lifts a person to a higher plane of knowledge and understanding... SANDRA HEPNER.

(3)
Anonymous,
March 19, 2002 12:00 AM

In Book Form?

The "Crash Course in Jewish History" is great! Easy to read, informative, and in small, cohesive sections. Is it available in book form?

(2)
Anonymous,
February 16, 2002 12:00 AM

This site is wonderful!

I had just completed reading the book of Esther and decided to dig a bit deeper into Jewish history. Found this site by doing a search and I am so glad I did. I am going back to start at lesson one. Thank you and God Bless!

(1)
Jerry Bell,
May 2, 2001 12:00 AM

Prophecy and unity.

You are correct, prophecy goes hand-in-hand with unity. One learns very quickly that the more people you have the harder it is to get them into unity (one mind, one accord). But for God to move this must be. Prophecy is not dead, only people are spiritually dead to him. As you pointed out earlier, the whole congregation must be atuned to him. Unfortunately, every thing in our daily lives seems to contribute to this "deadness."

I enjoy your history columns immensely. Thank you for this service to those of us who still seek him.

I just got married and have an important question: Can we eat rice on Passover? My wife grew up eating it, and I did not. Is this just a matter of family tradition?

The Aish Rabbi Replies:

The Torah instructs a Jew not to eat (or even possess) chametz all seven days of Passover (Exodus 13:3). "Chametz" is defined as any of the five grains (wheat, spelt, barley, oats, and rye) that came into contact with water for more than 18 minutes. Chametz is a serious Torah prohibition, and for that reason we take extra protective measures on Passover to prevent any mistakes.

Hence the category of food called "kitniyot" (sometimes referred to generically as "legumes"). This includes rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. Even though kitniyot cannot technically become chametz, Ashkenazi Jews do not eat them on Passover. Why?

Products of kitniyot often appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Also, chametz grains may become inadvertently mixed together with kitniyot. Therefore, to prevent confusion, all kitniyot were prohibited.

In Jewish law, there is one important distinction between chametz and kitniyot. During Passover, it is forbidden to even have chametz in one's possession (hence the custom of "selling chametz"). Whereas it is permitted to own kitniyot during Passover and even to use it - not for eating - but for things like baby powder which contains cornstarch. Similarly, someone who is sick is allowed to take medicine containing kitniyot.

What about derivatives of kitniyot - e.g. corn oil, peanut oil, etc? This is a difference of opinion. Many will use kitniyot-based oils on Passover, while others are strict and only use olive or walnut oil.

Finally, there is one product called "quinoa" (pronounced "ken-wah" or "kin-o-ah") that is permitted on Passover even for Ashkenazim. Although it resembles a grain, it is technically a grass, and was never included in the prohibition against kitniyot. It is prepared like rice and has a very high protein content. (It's excellent in "cholent" stew!) In the United States and elsewhere, mainstream kosher supervision agencies certify it "Kosher for Passover" -- look for the label.

Interestingly, the Sefardi Jewish community does not have a prohibition against kitniyot. This creates the strange situation, for example, where one family could be eating rice on Passover - when their neighbors will not. So am I going to guess here that you are Ashkenazi and your wife is Sefardi. Am I right?

Yahrtzeit of Rabbi Moses ben Nachman (1194-1270), known as Nachmanides, and by the acronym of his name, Ramban. Born in Spain, he was a physician by trade, but was best-known for authoring brilliant commentaries on the Bible, Talmud, and philosophy. In 1263, King James of Spain authorized a disputation (religious debate) between Nachmanides and a Jewish convert to Christianity, Pablo Christiani. Nachmanides reluctantly agreed to take part, only after being assured by the king that he would have full freedom of expression. Nachmanides won the debate, which earned the king's respect and a prize of 300 gold coins. But this incensed the Church: Nachmanides was charged with blasphemy and he was forced to flee Spain. So at age 72, Nachmanides moved to Jerusalem. He was struck by the desolation in the Holy City -- there were so few Jews that he could not even find a minyan to pray. Nachmanides immediately set about rebuilding the Jewish community. The Ramban Synagogue stands today in Jerusalem's Old City, a living testimony to his efforts.

It's easy to be intimidated by mean people. See through their mask. Underneath is an insecure and unhappy person. They are alienated from others because they are alienated from themselves.

Have compassion for them. Not pity, not condemning, not fear, but compassion. Feel for their suffering. Identify with their core humanity. You might be able to influence them for the good. You might not. Either way your compassion frees you from their destructiveness. And if you would like to help them change, compassion gives you a chance to succeed.

It is the nature of a person to be influenced by his fellows and comrades (Rambam, Hil. De'os 6:1).

We can never escape the influence of our environment. Our life-style impacts upon us and, as if by osmosis, penetrates our skin and becomes part of us.

Our environment today is thoroughly computerized. Computer intelligence is no longer a science-fiction fantasy, but an everyday occurrence. Some computers can even carry out complete interviews. The computer asks questions, receives answers, interprets these answers, and uses its newly acquired information to ask new questions.

Still, while computers may be able to think, they cannot feel. The uniqueness of human beings is therefore no longer in their intellect, but in their emotions.

We must be extremely careful not to allow ourselves to become human computers that are devoid of feelings. Our culture is in danger of losing this essential aspect of humanity, remaining only with intellect. Because we communicate so much with unfeeling computers, we are in danger of becoming disconnected from our own feelings and oblivious to the feelings of others.

As we check in at our jobs, and the computer on our desk greets us with, "Good morning, Mr. Smith. Today is Wednesday, and here is the agenda for today," let us remember that this machine may indeed be brilliant, but it cannot laugh or cry. It cannot be happy if we succeed, or sad if we fail.

Today I shall...

try to remain a human being in every way - by keeping in touch with my own feelings and being sensitive to the feelings of others.

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